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PARALLEL HISTORY BIBLE - Job 11:6
CHAPTERS: Job 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20
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LXX- Greek Septuagint - Job 11:6 ειτα 1534 αναγγελει 312 5692 σοι 4671 4674 δυναμιν 1411 σοφιας 4678 οτι 3754 διπλους εσται 2071 5704 των 3588 κατα 2596 σε 4571 και 2532 τοτε 5119 γνωση 1097 5695 οτι 3754 αξια 514 σοι 4671 4674 απεβη απο 575 κυριου 2962 ων 5607 5752 3739 ημαρτηκας
Douay Rheims Bible That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.
King James Bible - Job 11:6 And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
World English Bible that he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.
Early Church Father Links Npnf-110 iii.XXXIII Pg 80, Npnf-113 iv.iii.ix Pg 11
World Wide Bible Resources
Job 11:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iii.xxix Pg 27
[Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.] as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God.
Anf-01 ix.vi.xxxiv Pg 2
1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God’s Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition. For he judges the Gentiles, “who serve the creature more than the Creator,”4254 4254
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-01 ii.ii.lvi Pg 9
Job v. 17–26. Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.
Anf-01 ix.iii.xxix Pg 27
[Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.] as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God.
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 ix.iii.xxix Pg 27
[Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.] as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God.
Anf-01 ix.vi.xxxiv Pg 2
1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God’s Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition. For he judges the Gentiles, “who serve the creature more than the Creator,”4254 4254
Anf-02 vi.iv.i.iv Pg 4.1
Treasury of Scriptural Knowledge, Chapter 11VERSE (6) - Job 15:8,11; 28:28 De 29:29 Ps 25:14 Da 2:28,47 Mt 13:35
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